EXPLANATORY NOTES AND QUAINT SAYINGS (3)

Verse 11.—Not the hot stirring spirits who bustle for the world shall have it, but the meek, who are thrust up and down from corner to corner, and hardly suffered to remain anywhere quietly in it. This earth, which they seem most deprived of, they only shall have and enjoy. When the Lord hath made it worth the having, then none shall have it but they. “They shall inherit the earth.” The earth is the Lord’s; these are the children of the Lord, and they shall inherit his earth. When the Lord taketh it into his own possession and enjoyment, they shall succeed him in the possession and enjoyment of it. It is their right, and shall descend unto them by right, by inheritance. It is the Lord’s right, and by the Lord shall descend to them as their right. They cannot yet have it, for the Lord hath it not yet; but when the Lord hath it, it shall fairly descend to them. This accursed earth they shall never have, but when it is taken into the hands of the Lord, and blessed by the Lord, then it shall be theirs, then it shall be inherited by the children of blessing.—John Pennington.

Verse 11.—“And shall delight themselves in the abundance of peace.” Surely when the glory of the Lord covers the earth, and all the kingdoms of this world become the kingdoms of the Prince of Peace, and the wicked one is rooted out, we may well expect peace in rich abundance.—W. Wilson.

Verses 12, 13.—Note how the gesture of the wicked in gnashing their teeth is returned to them in the Lord’s scornful laughter at their devices. Their plotting, too, is countermined by that winding up of all plots, which the Lord knoweth, though they are wilfully ignorant of it.—C. H. S.

Verse 13.—“The Lord shall laugh at him,” etc. He seems to provide very coldly for our consolation under sorrow, for he represents God as merely laughing. But if God values highly our salvation, why does he not set himself to resist the fury of our enemies, and vigorously oppose them? We know that this, as has been said in Psalm ii. 4, is a proper trial of our patience when God does not come forth at once, armed for the discomfiture of the ungodly, but connives for a time, and withholds his hand. Lest the flesh should still murmur and complain, demanding why God should only laugh at the wicked, and not rather take vengeance upon them, the reason is added, that he sees the day of their destruction at hand. “For he seeth that his day is coming.”—John Calvin.

Verse 13.—“For he seeth that his day is coming:” He laughs at such poor worms, who make themselves so great upon the earth, and act so loftily in their impotence seeing it must so soon be over with them.—Berleb. Bible, quoted by E. W. Hengstenberg.

Verse 13.—“For he seeth that his day is coming.” His dismal day, his death’s day, which will also be his doom’s day.—John Trapp.

Verses 14, 15.—The tongue is a “sword” and a “bow,” which shooteth its arrows, even bitter words, against the humble and upright, Jesus and his disciples. But these are not the only weapons that have been drawn against them. How the malice of the Jews returned upon their own heads no one is ignorant, though few lay it to heart, and consider them as set forth for an example.—George Horne.

Verses 14, 15.—When the wicked are most near to do a mischief to the Lord’s people, then is a mischief most near unto them.—David Dickson.

Verse 16.—“A little that a righteous man hath,” etc. To wit, 1. Because the wicked do often enrich themselves by unjust means, and so have much vexation and trouble with them, and likewise thereby do treasure up wrath against the day of wrath; whereas the righteous with a little, well gotten, have much peace of conscience, with hope of heaven hereafter. 2. Because the righteous use theirs well, and are the better for them; whereas the wicked abuse their many ways, and are in many respects the worse for them. 3. Because the righteous enjoy what they have from hand to mouth as the gifts of God, and the pledges of his fatherly love and care over them, and so it is to them as manna from heaven, and hereby they enjoy much sweet comfort, and are fully satisfied with what they have; whereas the wicked have none of this joy nor satisfaction by their wealth. 4. Because God by his blessing doth usually make that the righteous enjoy to be more effectual for their good than is the abundance of the wicked. A little coarse fare makes them more healthful and strong than the wicked are with all their plenty. And, 5. Because the wicked enjoyeth not his wealth long, as the righteous man doth; and this indeed agrees best with the following words.—Arthur Jackson.

Verse 16.—Strangers to Christ have the use of outward mercies, but cannot be properly said to have the enjoyment; they seem to be masters of them, but indeed they are servants to them; possessors as to outward use, but slaves as to their inward affections; they serve them while they seem to dispose of them; they do not dominari, but servire—have not the command of, but are enslaved. Nor is their use truly comfortable; they may fancy comfort, but their comfort is but a fancy; it flows from another fountain than can be digged in earth; true, solid comfort is the portion of those only who have the righteousness of Christ for their portion. These may look upon every temporal enjoyment as a token of everlasting love, as a pledge and earnest of eternal glory; and both these, because they may receive them as the purchase of the blood and righteousness of Christ; ay, here is the well-spring of comfort, the fountain of that comfort which is better than life. Oh, what comfort is it to taste the sweetness of Christ’s love in every enjoyment! When we can say, “Christ loved me, and gave himself for me, that I might enjoy these blessings,” oh, how will this raise the value of every common mercy! Christ’s righteousness which was performed, the highest expression of his love, purchased this for me! Upon this account is that of the Psalmist true, “A little that a righteous man hath is better than the riches of many wicked.” He that hath but food and raiment hath in this respect more than he that hath the Turkish empire, or the gold of the Indies. He hath more ground of comfort in his little than they in all.—David Clarkson.

Verse 16.—If thine estate were but little, yet it would be perfumed with love and that lump of sugar in thy cup would make the liquor sweet, be it never so small. As the waters which flow from the hills of some of the islands of Molucca taste of the cinnamon and cloves which grow there, so should thy gift, though it were but water, taste of the goodwill and special grace of the Giver. Thy “little,” with the fear of the Lord, would be “better than the riches of many wicked men.” As a little ring with a very costly diamond in it is far more worth than many great ones without it, so thy estate, though it were but a penny, should be joined with the precious jewel of that love which is better than life, and enjoyed by special promise, and thereby be infinitely more worth than the thousands and millions of others bestowed merely from common bounty, and enjoyed only by a general providence.—George Swinnock.

Verse 16.—’Tis as possible for a wicked man to fill his body with air and his chest with grace, as his mind with wealth. ’Tis with them as with a ship; it may be overladen with silver and gold, even unto sinking, and yet have compass and sides to hold ten times more. So here, a covetous wretch, though he have enough to sink him, yet he shall never have enough to satisfy him. So that the conclusion which the Psalmist delivers is most worthy to be observed: “A little that a righteous man hath is better than the riches of many wicked;” he doth not say of how many, because let us think of never so many, yea, of all of them, the righteous man’s little is better in very many respects than all their greatest treasures heaped together. The King of Spain although the greatest prince in Christendom by far, having his empire so far extended, that he may truly say, that the sun ever shines upon his dominions, yet gives this for his motto, Totus non sufficit orbis, The whole world is not sufficient. God by Solomon tells us that “In the house of the righteous is much treasure” (Prov. xv. 6), although many times there is scarce a good bed to lie, or a seat to sit on. The time will certainly come, when the richest wicked men that ever lived will see clearly that their account would have been much narrower, and consequently their condition to all eternity less miserable, if they had been so poor as to have begged their bread from door to door all their lives long. ’Tis with the blessings of this life as ’tis with perfumed gloves; when they are richly perfumed their perfume is much more valuable than the leather of which they are made: so, not so much earthly blessings considered in themselves, as their being perfumed with the sweet love of God in Christ, is that which maketh them blessings indeed, truly deserving the name they bear. Now all the blessings of those who have made Mary’s choice are all thus perfumed; all the barley bread they eat, be it never so coarse; all the clothes they wear, be they never so mean; with all their other temporal blessings, they proceed from the same sweet love of God, wherewith he was moved to bestow Jesus Christ upon them for salvation. Rom. viii. 32.—John Glascock’s Sermon, entitled “Mary’s Choice,” 1659.

Verses 16, 17.—A little blest is better than a great deal curst; a little blest is better than a world enjoyed; a pound blest is better than a thousand curst; a black crust blest is better than a feast curst; the gleanings blest are better than the whole harvest curst; a drop of mercy blest is better than a sea of mercy curst; Lazarus’ crumbs blest was better than Dives’ delicates curst; Jacob’s little blest unto him was better than Esau’s great estate that was curst unto him. ’Tis always better to have scraps with a blessing, than to have manna and quails with a curse; a thin table with a blessing is always better than a full table with a snare; a threadbare coat with a blessing is better than a purple robe curst; a hole, a cave, a den, a barn, a chimney-corner with a blessing, is better than stately palaces with a curse; a woollen cap blest is better than a golden crown curst; and it may be that emperor understood as much, that said of his crown, when he looked on it with tears: “If you knew the cares that are under this crown you would never stoop to take it up.” And therefore, why should not a Christian be contented with a little, seeing his little shall be blest unto him? Isaac tills the ground and sows his seed, and God blesses him with an hundredfold; and Cain tills the ground and sows his seed, but the earth is cursed to him and commanded not to yield to him his strength. Oh, therefore never let a Christian murmur because he hath but little, but rather let him be still a-blessing of that God that hath blest his little, and doth bless his little, and that will bless his little to him.—Thomas Brooks.

Verse 17.—“For the arms of the wicked shall be broken: but he upholdeth (or underprops) the righteous.” By “the arms of the wicked,” you are to understand their strength, their valour, their power, their wit, their wealth, their abundance, which is all the arms they have to support and bear up themselves in the world with. Now, these arms shall be broken, and when they are broken, then, even then, will God uphold the righteous, that is, God will be a continual overflowing fountain of good to his righteous ones; so that they shall never want, though all the springs of the wicked are dried up round about them.—Thomas Brooks.

Verse 18.—“The Lord knoweth the days of the upright.” Depositeth their days, lays them up in safety for them: for such is the original idea of ירע.—John Fry.

Verse 18.—“The Lord knoweth the days of the upright,” and they cannot be cut short by the malice of man.—W. Wilson.

Verse 20.—“As the fat of lambs.” As the glory of fat sheep, which are at length slain.—Targum.

Verse 20.—“Fat of lambs.” As the fat of the sacrifices was consumed on the altar by the fire (which was a type of God’s righteous vengeance upon sinners), till it vanished into smoke; so the wicked will be the sacrifices to God’s justice, and be destroyed by the fire of his indignation.—Thomas Scott.